PC421/521-DModule 6

Learning Guide

Church & CultureBefore you start...

Do 30-40 pages of pre-reading for this week (see Unit Guide pp6-7 + ~p19ff: pdfs on Moodle) Explore unit guide journal topics, and post to forum (modules 2-11) From the reading, come prepared to share a question, challenge, implication & application If it’s your turn, come ready to share about a-z of everyday theology or a spiritual practice

1. INTRODUCTION

Having laid the foundations for theological reflection—exploring the normative, situational, and existential perspectives—we are nearly ready to begin forming our particular everyday theologies. First, however, we must move beyond an individualistic approach to engage the community in our reflections (module 6). Then, second, we must consider how our personal stories intersect God’s larger story (module 7).

In the first session, we’ll consider God’s community (the church) in the Australian context. What does it mean to be a people on mission in a culture fixated on consumerism? In session two, we will work through our weekly staples, including A-Z of everyday theology, practicing God’s presence, and small group time debriefing the readings and journal activities.

In session three, we’ll practice some cultural exegesis, looking for signs of God in popular culture as we analyse Coldplay’s song Viva la Vida. Indeed, God is at work all around us, even beyond the church.

OBJECTIVESThe objectives of this module are to:

1. Explore how as a community we may discern God’s call to seek first His Kingdom2. Practice cultural exegesis, looking for the presence of God beyond the church

OUTCOMESOn completion of this module, the student is expected to see and share clearly who we as a Christian community are to be for Christ today; further, students are expected to apply the four-fold grid of commend/challenge/barrier/bridge to see God at work outside our community.

SESSION FLOW (lecture runs 1:20-2:15pm, then 3:05-3:55 and 4:00-4:50pm)1:20 Subverting the Empire: God’s Community in Our Cultural Context (55 minutes)3:05 Weekly Praxis: A-Z Everyday Theology, Practicing God’s Presence, Group Debrief (50 minutes)4:00 Seeing God in Popular Culture – Analysis of Coldplay’s Viva la Vida (50 minutes)

Church & Culture Module 6-1 PC421/521-D

2. SUBVERTING THE EMPIRE: GOD’S COMMUNITY IN CULTURAL CONTEXT

Resource 6.1 As per the Unit Guide (~pp19ff), Moodle has pdfs for recommended and optional readings for Module 6:

Recommended Reading:

Charles Ringma, “Introduction,” in Catch the Wind: The Shape of the Church to Come, and Our Place in It (Sutherland, NSW: Albatross, 1994), 15-27.

Hugh Mackay, “Project Australia: A Work in Progress,” in Advance Australia—Where? (Sydney: Hachette Livre Australia, 2007), 3-17.

Olive Tree Media, “Australian Communities Report” 2011 online here (4pp summary).

Optional Reading:

Philip Hughes, Stephen Reid, and Claire Pickering, “Executive Summary,” in Shaping Australia's Spirituality: A Review of Christian Ministry in the Australian Context (Preston, Vic: Mosaic Press, 2010), 9-12.

Lausanne Occasional Paper #20, “An Evangelical Commitment to Simple Life-style” online here (~30pp).

Craig Detweiler and Barry Taylor, “Music: Al Green Makes Us Cry,” in A Matrix of Meanings: Finding God in Pop Culture (Grand Rapids, MI: Baker Academic, 2003), 125-154.

Darren Sarinsky, “Despair and Redemption: A Theological Account of Eminem,” in Everyday Theology: How to Read Cultural Texts and Interpret Trends, ed. Kevin Vanhoozer, Charles Anderson, and Michael Sleasman (Grand Rapids, Mich: Baker Academic, 2007), 81-98 (+ notes pp. 264-266).

Kevin Vanhoozer, “What Is Everyday Theology: How and Why Christians Should Read Culture,” in Everyday Theology: How to Read Cultural Texts and Interpret Trends, ed. Kevin Vanhoozer, Charles Anderson, and Michael Sleasman (Grand Rapids, MI: Baker Academic, 2007), 15-60 (+ notes pp. 254-262).

Elaine Graham, Heather Walton, and Frances Ward, “‘Speaking of God in Public’: Correlation,” in Theological Reflection: Methods (London: SCM, 2005), 138-169.

Rene Breuel, “Lady Gaga’s Judas,” Wonderingfair.com online here (3pp).

Dave Benson, “Why Church Control Must Be Crucified,” Wonderingfair.com here (3pp).

For some related reading, concerning cultural analysis, see the following:

On “An Evangelical Commitment to Simple Lifestyle,” see Lausanne Occasional Paper #2 here.

David Benson, The Thinking Teen: An Exploration, Evaluation and Application of Three Apologetic Strategies in Commending the Bible to Contemporary Western Adolescents, Masters thesis, Regent College, Vancouver. (See chapter 3 for cultural analysis of Generation Y … you can download this online here, and a related workshop called “What’s the Bible Got to Do With Me?” online here, or the pdf “Touring Adolescent Athens” under Moodle, Module 6, extra resources)

Claiborne, Shane. The Irresistible Revolution: Living As an Ordinary Radical. Grand Rapids, Mich: Zondervan, 2006.

Hauerwas, Stanley, and William H. Willimon. Resident Aliens: Life in the Christian Colony. Nashville: Abingdon Press, 1989.

Lyons, Gabe. The Next Christians: The Good News About the End of Christian America. New York: Doubleday Religion, 2010.

McLaren, Brian D. Everything Must Change: Jesus, Global Crises, and a Revolution of Hope. Nashville: Thomas Nelson, 2007.

Sayers, Mark. The Vertical Self. Nashville: Thomas Nelson, 2010.

Walsh, Brian J., and Sylvia C. Keesmaat. Colossians Remixed: Subverting the Empire. Downers Grove, Ill: InterVarsity Press, 2004.

Students are required to read 30-40 pages (for PC421 & 621 respectively) in preparation from the lecture. This must include at least *one* recommended reading (see pre-readings on the Unit Guide Lecture Schedule, pp6-7), which you must engage in the assessed journal entries for modules 2-11. Additionally, you can make up the remaining pages by drawing on any of the recommended or optional readings that are of interest. This is a key component of your learning in this course. Alongside reviewing the lecture notes, this reading comprises 4 hours of your 10 hours per week involvement (p4 Unit Guide).

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2.1 Opening Insight, Courtesy of Michael Leunig

There are only two feelings. Love and fear.

There are only two languages.Love and fear.

There are only two activities.Love and fear.

There are only two motives,two procedures, two frameworks,two results.

Love and fear.Love and fear.

2.2 Culture Shock

**Distance students can watch the talk which will be presented in the first period online here (video), or download the mp3 from here. The manuscript is available under Moodle, Module 6, Extra Resources**

God sends us, but not as individuals. He chooses a people. He makes a family for Himself through the cross, and sends us together to represent Him in the world.

We’re to radically identify with the world so the message makes sense. But we’re also to be radically different from our culture, so our lives and words offer “good news” of a different way forward, a way that leads to life.

We’re Ambassadors for Christ and His Kingdom.We live in a foreign Empire, and we’re called to subvert it from within.

But what does this mean in a culture like ours? It’s like we’re caught between cultures. (See here for an example)

Ever had culture shock? Well spare a thought for visitors! Our culture is so familiar, even normal to us, but it’s foreign to visitors. When you’re entrenched within a culture, foreigners seem crazy. But these alternative perspectives are a gift—they’re a chance to see ourselves from a different angle, and maybe even catch a blind spot or two.

2.3 Mixed Up

“If you want to know about the water, don't ask a fish.” Does it know any different?

We need outside perspectives to see our culture afresh.

How would South Americans, Africans, and Asians make sense of the London Riots, our insatiable appetite for more, widespread obesity and anorexia, over-connection through technology yet rampant loneliness, and family dislocation while we occupy expensive and empty homes?

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What’s gone wrong here? For all the good gifts in our culture, we’re mixed up.

So what of the church? Aren’t we meant to represent the Kingdom of God in our shared life together? Then why do we look so similar to our mixed up culture?

Jesus’ words in Matthew 5:13 are sobering.

God sends us. But we’ve got nothing to offer if our salt is bland and our light is extinguished. What does it mean to live as resident aliens representing the Kingdom in an Empire like ours? Does our gospel community cause a positive culture shock in a mixed up world? That’s why we’re exploring Colossians.

2.4 Colossae’s Alternative: Mixed Up or Remixed?

Imagine your senior Pastor was imprisoned with a prominent house church leader while on mission in China. Your Pastor shares his heart, thankful for all the fruit the gospel has borne in your home church. But he also shares concerns over compromise: we look a lot like our surrounding culture, blending in to avoid persecution, and believing the lies of politicians, philosophers, and promoters. This Chinese leader pens a letter of encouragement and challenge, of thanksgiving and prayer, urging us to recognize that Christ is enough—no need for mystical experiences, new philosophies, and worldly lifestyles. Christ is sufficient.

This is Colossians. Epaphras founded the Church in Colossae, and is holed up in prison with Paul the prominent house church leader. He tells Paul how this gathering of believers love the Lord, but the powerful Roman Empire and its symbols of success and flourishing have seeped into their hearts. They’re losing their potency as a witness, mixing and matching with lifestyles and beliefs from those outside the church.

Colossians is all about how Christ is sufficient. As followers of Jesus, we’re called to be different. We have an alternative God (chapter 1), an alternative story and philosophy out of which we live (chapter 2), an alternative lifestyle and ethic (chapter 3), and an alternative society (chapter 4). Our identity and mission in Jesus requires us to be radically different for the sake of a world that’s lost its way.

Do you want to be mixed up, like the surrounding culture? Or do you want to be remixed for mission, immersed in Christ and submitted to His Lordship?

2.4.1 Colossians 1:1-2 – A Holy Family Immersed in Christ

Apostle (Sent + Message)

God’s Will (Prison + Persecution)

Holy People (Wholeness + Integration)

In Christ (Total Immersion)

Family (Beyond Acquaintance)

Grace and Peace (Favour + Flourishing)

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2.4.2 Colossians 1:3-8 – A Hope Filled Family for Faith and Love

Worldly Hope Faith + Love

The LORD’s ‘Gospel’ (Displacing Caesar)

Godly Hope Faith + Love

Thanksgiving around the Lord’s Table

2.4.3 Colossians 1:9-12 – A Prayerful Family for Bearing Fruit

Prayer (Wisdom for What’s Next)

Bearing Fruit Old Spice vs. Sermon on the Mount

(What’s your definition of ‘blessed’?)

Subverting the Image Empire

Intentional Christian Community (ICC) 1

(Doing Life Together @ the Peace Tree)

Prayerful Plans for Ordinary Radicals

2.4.4 Colossians 1:13-14 – A Rescued Family for Potent Witness

“For God has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins.”

Overblown or a Battle?

Exodus and the “Prince of this World”

Redeemed Slaves (Darkness to Light)

Urban Neighbours of Hope (UNOH)Jono’s Journey

1 Report available at http://issuu.com/nikanddaveabroad/docs/growing-together-icc.report.

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2.5 Prayerfully Seeking an Alternative

How should we respond? We know that God sends us. But are we radically different, ambassadors for a different kingdom? As people encounter our community at KBC, do they find a family? Do they experience a positive culture shock that speaks of God’s love? Are we a holy people set apart for the sake of the world, in our money, our time, our relationships, and our living arrangements?

We must submit our lives afresh to God as an alternative people. This isn’t about a new set of boundary markers, but it is about prayer, waiting on God’s leading.

Would you commit across this series to seek God’s wisdom, through prayer, for how to live as

His Kingdom community, radically different for the sake of the world?

2.6 Questions for Discussion

1. “We’re Ambassadors for Christ and His Kingdom. We live in a foreign Empire, and we’re called to subvert it from within.” How do you sit with this statement?

2. What other blind spots have you discovered for both Australian and Christian culture, by listening to ‘foreign’ perspectives?

3. We are to radically identify with our culture so the message is understood, but be radically different so the message offers an alternative. How have we fared?

4. Read back through Colossians 1:1-14, noting themes of family, faith, hope, love, holiness, and fruitfulness. What is God saying to you through this?

5. Spend some time as Christian family seeking God’s wisdom through prayer, for how to live as His Kingdom community, different for the sake of the world.

6. What one change would God have you make, starting this week?

Reflection Activities 6.1 & 6.2

Journal at least 30 (meaningful!) words in response the following questions, and tick off the related boxes on p. 11/12 of the unit guide.

#6.1 We are to radically identify with our culture so the message is understood, but be radically different so the message offers an alternative. Reflect on how you personally have gone living in this tension?

#6.2 In response to this talk, what one change would God have you make, starting this week, to pursue “truthful action” as part of Christ’s community of love? How might you live more “simply”?

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3. WEEKLY PRACTICES

DRAWING FROM THE POOL OF NAMES, MODULE 6’S CONTRIBUTORS WILL BE … M-O OF EVERYDAY THEOLOGY: ______________ SPIRITUAL PRACTICE: _________________

Class Activity 6.1 … A-Z of Everyday Theology (5 mins)

Most modules (2 + 4-11), one pre-selected student will share a theology of everyday life related to one of the assigned letters (see the unite guide pp6-7, or below). That is, use the pdf under module 1 optional readings “The Complete Book of Everyday Christianity (Banks and Stephens)”. Here’s the reference, found on hold in Malyon’s Library (248.03 BAN):

Banks, Robert J, and R Paul Stephens (eds). The Complete Book of Everyday Christianity: An A-to-Z Guide to Following Christ in Every Aspect of Life. (Downers Grove, IL: InterVarsity Press, 1997).

On pages 1161-1166 you’ll find an alphabetical index of all the topics covered in this book. Each entry is fairly short, normally 3-5 pages, so you can either skim it in the library, or photocopy it for later reference. Choose a topic that interest you. In all this should take you at most 30 minutes to prepare … don’t go overboard, and it’s not for marks! Prepare to share some thoughts for 5 minutes in class, covering:

1. What aspect of everyday life you’re focusing on, and what it looks like in your life (tell a story to describe it, or put it in a scenario): What is going on?

2. Interpret this everyday action in the context of your life, drawing on insights from whatever sources help you better understand your actions (e.g. secular sources like science, sociology, and definitely Scripture and/or tradition): Why is this going on?

3. What are 2 key questions we might all ask ourselves to better reflect on this aspect of everyday life as we seek truthful action?

4. Drawing especially on Scripture, what are some wise principles (phronēsis) that might shape how we integrate our theology and practices (praxis), changing our habits in seeking first Christ’s Kingdom to the glory of God? That is, how will you act differently for having reflected on this? What ought to be going on, and How might we respond?

5. We’ll then close this segment as one other student prays for you, and the class, that we may live faithfully every day as we follow Christ.

In simplest terms, tell a story drawing out this aspect of your everyday life, to answer 3 key questions:What is going on and why? What ought to be going on? How might we respond?2

Here are your letter options for each week:MODULE 02: A-C (Student: _______________) MODULE 03: Not Applicable (Guest Lecturer, DB away)MODULE 04: D-F (Student: _______________) MODULE 05: G-I (Student: _______________)MODULE 06: J-L (Student: _______________) MODULE 07: M-O (Student: _______________)MODULE 08: P-R (Student: _______________) MODULE 09: S-U (Student: _______________)MODULE 10: V-X (Student: _______________) MODULE 11: Y-Z (Student: _______________)

2 These questions are posed by Graham Stanton, “Reforming ‘Practical Theology’: Can a Reformed Theologian have Their Scripture and Practice Too?.” St. Mark’s Review 224 (May 2013), 23, http://search.informit.com.au/documentSummary;dn=136898995848871;res=IELHSS (accessed June 5, 2013). This article is posted to Moodle, Module 1, Extra Resources. Stanton is simplifying Richard Osmer’s four questions in Practical Theology: An Introduction (Grand Rapids, MI: Eerdmans, 2008), 4.

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Class Activity 6.2 … Practicing God’s Presence (5 mins)One pre-selected student each week will share an everyday practice (‘spiritual discipline’) that keeps you alert to God’s presence throughout the week. It could be something you do to keep you from sin, to redirect your focus, to remind you to pray, to dedicate your day to God, to centre your heart, to alleviate anxiety, to count your many blessings … whatever it is, this practice should engage your whole being (“loving the Lord your God with your whole heart, soul, mind, and strength,” so, it should be bodily as well, not just a cognitive exercise).

Simply share on these points:1. What is the practice: explain and demonstrate it, explaining the idea behind this particular action2. Share how you’ve gone putting it into practice – e.g. what works, what doesn’t work, what effect

has it had, any practical tips?3. How might we as a group try it out this coming week? (This becomes a debrief point next module)4. Which fruit of the Spirit will it help cultivate? (love, joy, peace, patience, kindness, goodness,

gentleness, faithfulness, and self-control)

If you want more guidance and ideas for topics, check out these sources in the library [248.4]:

Bass, Dorothy C., and Mary Shawn Copeland. Practicing Our Faith: A Way of Life for a Searching People, revised 2nd edition. Hoboken, N.J: Jossey-Bass, 2010. [248.4 BAS]

Benedict, and Luke Dysinger. The Rule of St. Benedict: Latin & English. Trabuco Canyon, Calif: Source Books, 1997. Online here.

Calhoun, Adele Ahlberg. Spiritual Disciplines Handbook: Practices That Transform Us. Downers Grove, Ill: InterVarsity Press, 2005. [248.4 CAL]

Foster, Richard J. Celebration of Discipline: The Path to Spiritual Growth. London: H&S, 1980. [248.4 FOS]Lawrence. The Practice of the Presence of God, Being Conversations and Letters of Nicholas Herman of

Lorraine, Brother Lawrence. Westwood, N.J.: Revell, 1958. [209.2 LAW]Ortberg, John. The Life You've Always Wanted: Spiritual Disciplines for Ordinary People. Johannesburg:

Struik Christian Books, 2005.Scazzero, Peter. Daily Office: Remembering God's Presence Throughout the Day: Begin the Journey.

Barrington, IL: Willow Creek Assn, 2008. [242.2 SCA]Shamy, Andrew, Sam Bloore and Roshan Allpress. The Hare and the Tortoise: Learning to Pace Ourselves in

a World Gone Mad. Lynfield, Auckland: Compass Foundation, 2011. [248.4 SHA]Stevens, R. Paul. Disciplines of the Hungry Heart: Christian Living Seven Days a Week. Wheaton, Ill: H. Shaw,

1993. [248.4 STE]Volf, Miroslav, and Dorothy C. Bass. Practicing Theology: Beliefs and Practices in Christian Life. Grand

Rapids, Mich: Eerdmans, 2002. [230 VOL]Willard, Dallas. Renovation of the Heart: Putting on the Character of Christ.

Colorado Springs, CO: NavPress, 2002. [248.4 WIL]Willard, Dallas. The Spirit of the Disciplines: Understanding How God Changes Lives.

London: Hodder & Stoughton, 1996. [online here]

Here is a quick list of the disciplines mentioned in Foster's book (see also here): Inner Disciplines: Meditation | Prayer | Fasting | Study Outer Disciplines: Simplicity | Solitude | Submission | Service Corporate Disciplines: Confession | Worship | Guidance | Celebration

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Remember, spiritual disciplines include activities like hospitality, singing, “the Jesus prayer” and more. You’re only limited by your imagination: whatever thick practices that form new habits that shape your heart towards the Kingdom of God are ripe for exploring!

Class Activity 6.3 … Group Time (35 mins)

Each module we’ll break into the same small groups of ~3-4 people. You can join with who you like, and change around if you’d rather, but can I suggest you find a stable group of the same sex. This will help in debriefing some more personal journal questions as the course progresses.

Here’s the things you’re to work through:

1) Which of the pre-readings did you engage? Share a brief summary of the key points. (You may even find it helpful during this time to divvy up the next module’s readings, so between you they’re all covered.) [5 minutes]

2) From what you read, debrief using these four aspects [10-15 minutes] -a question—something you don’t get, or want to clarify

-a challenge—something you disagree with, or want to nuance-an implication—“so what” for your theology of everyday life-an application—something useful right now in your context

(It’s helpful to jot notes using these 4 themes (Q/C/I/A) as you read outside class. This helps you engage what’s said, without getting too hung up on the details as you’re not examined on this. That said, each journal entry you need to engage with *one* of the recommended readings.)

3) Debrief the previous module, keeping it at the level of what it means in your life as you seek to integrate your theology and your everyday activities. Focus in on the RELATED JOURNAL QUESTION for modules 2-11 (discussed and due in weeks 3-12). Pray for each other [15 minutes]

Journal #4 (re: module 5, due 21 August): Share and critically reflect on your practice of friendship, particularly as it relates to inclusion and exclusion of the Other.Journal #5 (re: module 6, due 28 August): Share and critically reflect on your practice of simplicity, particularly as it relates to consumerism and caring for the poor.

(n.b. Moodle has the journal question as a FORUM under each module, 2-11. You don’t have to post your 150-200 word reflections onto this forum—especially if it’s more personal than you want to reveal—however doing this weekly may be a helpful discipline to process as the course progresses rather than leaving it to the last minute. Additionally, it engages the distance students as you share your thoughts and respond to what others share. So, give it a go!)

4) Offer a brief statement about your use of your time during the previous week, together with a concise self-evaluation. How did you go with trialling the student-led spiritual discipline from last module, trying to “practice the presence of God” in your everyday life? [5mins]

5) If you finish all this with time left, then grab a case study from the jar, and work through these questions: What is going on and why? What ought to be going on? How might we respond?

(Across this course, our hope is that theological reflection on all of life would become second nature. While it’s not the simplest model, I think the “five movement” adaptation of Richard Osmer’s approach is a great frame for every situation. Why not try it with the case study above?)

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Models of Theological Reflection – try these out with the Case Studies:

A. Simple = See Judge Act1. What is going on and why? 2. What ought to be going on?

3. How might we respond?Every model of theological reflection—regardless of the number of steps—should be concerned with explaining a practical situation, understanding the situation through a dialogue between secular and theological perspectives, and finally changing the situation with renewed praxis.3

B. Intermediate = The Pastoral Cycle4

Experience (of the concrete tension in a local context)

Exploration (analysis of the situation through insights from secular and religious critical perspectives)

Reflection (seeking to correlate these insights toward guides for action)

Action (new practices directed by reflective-practitioners that, once implemented, start another progressive spiral)

C. Advanced = “Five Movements” and DECIDE5

Describe: Describe the social condition, individual or group practice, activity or behaviour that you are addressing.

Explore: Explore alternative non-theological models of explanation or understandings of this condition.

Consider Christian Resources: Consider what biblical studies, historical theology, systematic theology, church history and other Christian resources might relate to the condition being studied.

Integrate/Inform: Compare Christian resources with nontheological models to determine how they relate.

Develop: Develop a practical, concrete new action that can lead to new practices to transform the condition.

Evaluate: Evaluate intended and unintended consequences of new action and practice.

Whatever your model of theological reflection, you should draw on three primary theological resources:

3 Gerben Heitink, Practical Theology: History, Theory, Action Domains (Grand Rapids, MI: Eerdmans, 1999), 6, 165.4 See Elaine Graham, Heather Walton, and Frances Ward, “Theology-in-Action: Praxis,” in Theological Reflection: Methods (London: SCM, 2005), 188-191; Paul Ballard and John Pritchard, Practical Theology in Action: Christian Thinking in the Service of Church and Society (London: SPCK, 1996), 18, 67, 74-78, 118-119.5 Drawn from my adaptation of Osmer, Practical Theology, 4, 10-11; DECIDE comes from Paul Shrier (2010), cited by Graham Stanton, “Reforming ‘Practical Theology’,” 23-24, 27 (n.26); “Christopraxis” comes from Ray Anderson, The Shape of Practical Theology: Empowering Ministry with Theological Praxis (Downers Grove, IL: InterVarsity Press, 2001), 7, 29-31, 47-60.

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Scripture and Theology (this is the “normative-hermeneutical” perspective, cf. Module 4) Cultural sources such as science, psychology, philosophy etc. (this is the “situational-empirical”

perspective, cf. Module 5) Personal reflection (this is the “experiential-strategic” perspective, cf. Module 5)

4. SEEING GOD IN POPULAR CULTURE –COLDPLAY’S VIVA LA VIDA

This whole course is focused on forming a solid base for theological reflection upon everyday life. Through this process, we may effectively align our beliefs and our practices, in pursuit of “truthful action”. Another way of putting this purpose is that we are to bring the gospel to bear on our lives and extend the gospel’s influence on the culture in which we live. This is a key aspect of our mission.

In order to do this—and as Compass ministries is fond of saying—we must “know the gospel, know the culture, then translate.”

This requires that we understand our culture, and can discern how God is at work beyond the church walls.

To put this into practice, in this session we’ll listen for God’s voice in the “language of the Angels”: music. How might (or might not) God’s presence be seen in the melody and lyrics of contemporary artists?

4.1 Discerning God’s Presence in the Music of Contemporary Culture

Okay, switch off your i-Pod so you can concentrate for a moment. Music. How important is it? Gen Y (born 1977-1994) gives us an indication of the role music plays in our everyday lives. Music comes in second only to “friends” as the top source of adolescent/young-adult peace and happiness. Music provides the soundtrack to our lives—ninety percent of youth listen to music everyday, averaging over two hours. So, if you want some insights into culture—or a launching point for an interesting spiritual conversation—then perhaps you should start with today’s poets dominating the pop-charts.

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Now, I could choose some of the crap that’s circulating to highlight how twisted our culture has become—Katie Perry’s, I Kissed a Girl, comes quickly to mind—but how about we start

with the good. You see, with any culture we engage, we should ask ourselves four questions:

(1) What can I commend? (2) What must I challenge?

(3) What barriers must be removed for our culture to effectively hear the gospel?

(4) What bridges offer a point of contact?

The Apostle Paul is a great model in Acts 17, as he seeks to understand Athens before engaging the Areopagus. And it was in the lyrics of Greece’s favourite poets (Aratus and Cleanthes) that he found evidence of a spiritual quest for an “unknown God”:

“‘In him we live and move and have our being,’ as even some of your own poets have said, ‘for we are indeed his offspring.’”

So, with an understanding that Jesus’ message was that He is King (see here and here), calling us to lay down our weapons and realign with His Kingdom—check out this music video clip here. One of our culture’s most popular poets is Coldplay. This clip has been viewed over 130 million times. Study the symbolism. Watch the words. And tell me there’s not a deeper message. Your thoughts?6

Viva la Vida (Coldplay)

I used to rule the worldSeas would rise when I gave the wordNow in the morning I sleep aloneSweep the streets I used to own

I used to roll the diceFeel the fear in my enemy's eyesListen as the crowd would sing:“Now the old king is dead!Long live the king!"

One minute I held the keyNext the walls were closed on me

And I discovered that my castles standUpon pillars of salt, and pillars of sand

I hear Jerusalem bells are ringingRoman Calvary choirs are singingBe my mirror, my sword and shieldMy missionaries in a foreign fieldFor some reason I can't explainOnce you know there was neverNever an honest word

6 I only put the chorus, in italics, once. In the full version, the third line in the stanza reads “For some reason I can't explain / I know Saint Peter won't call my name.” But, in the very last chorus, it reverses: “I know Saint Peter will call my name.”

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That was when I ruled the world

It was the wicked and wild windBlew down the doors to let me inShattered windows and the sound of drums People couldn't believe what I'd become

Revolutionaries waitFor my head on a silver plateJust a puppet on a lonely stringOh, who would ever want to be king?

Class Activity 6.4 … Seeing God in Pop. Culture (30 mins)

For this activity, you can either use the Coldplay clip of Viva la Vida (above), *or* another music video of your choosing (see MTV charts & clips here or youtube here). (The same process could be applied to any aspect of culture and the arts, even as we’re just focusing in here on music.) Form into groups of 3.

#1. Familiarise with the headings below, which you’ll use to analyse your music video.

(1) What can I commend?

(2) What must I challenge?

(3) What barriers must be removed for our culture to effectively hear the gospel?

(4) What bridges offer a point of contact?

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#2. Watch your selected music video, and record your observations above in the four categories

#3. Do you sense God’s presence, influence or voice anywhere in this clip? Record in a few sentences what God might be saying.___________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

#4. Report back to the class your findings.

Reflection Activities 6.3 & 6.4 Journal at least 30 (meaningful!) words in response the following questions, and tick off the related boxes on p. 11/12 of the unit guide.

#6.3 Work through Class Activity 6.4 above. Fill out your responses to the four questions, concerning COMMEND/CHALLENGE/BARRIER/BRIDGE

#6.4 Where are two prominent places you “see God” in popular culture. Be specific. How might this (a) serve in your process of theological reflection? (b) help you bring the gospel to bear on all of life?

As we close this module, we must remember that we are not simply “thinking things” but “desiring creatures”. Developing a “theology for everyday life” is not just about understanding rightly, but loving truly. That is, we must be intentional in our habitual practices (or ‘liturgies’) so that our hearts are formed to love the Kingdom of God. Again, “theology begets doxology”. Learning is in the service of worship. Thus, as we will do each week, let us close by singing the Doxology:

Praise God, from Whom all blessings flow;Praise Him, all creatures here below;Praise Him above, ye heavenly host;

Praise Father, Son, and Holy Ghost. Amen.

Forum Activity for Module 6Journal #5 (re: module 6, due 28 August): Share and critically reflect on your practice of simplicity, particularly as it relates to consumerism and caring for the poor.

In each of weeks 3 through 12 (inclusive) of the semester, please submit a 150-200 word journal entry on the previous module’s topic comprising:

a. Your personal experience of and Christian reflection on the assigned practice for the module. (Be sure to reference at least one of the pre-readings each entry)

b. A brief statement about your use of your time during the previous week, together with a concise self-evaluation

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For each Moodle Module, I’ve set up a forum bubble.

It is *not* required that you post your 150-200 word reflection to this forum—especially if it’s more personal than you want to reveal. That said, doing this weekly may be a helpful discipline to process as the course progresses rather than leaving it to the last minute. Additionally, it engages the distance students as you share your thoughts and respond to what others share. So, give it a go!

PLEASE NOTE: I am very aware of the fact that journal entries such as those envisaged here will by their nature contain personal material, and so let me: 1) assure you of confidentiality (except with your permission, my eyes will be the only ones to see what you have written); and 2) on that basis encourage you to let me walk beside you this semester as we attempt to narrow the gap between our faith and our behaviour.

It is neither wise nor possible for me to attempt to grade your experience. However, the quality of your reflection on that experience is gradable, and I’ll be assessing your journal entries on the basis of the following key criteria:

1. You have reflected seriously and perceptively on the assigned topic/practice2. You have formulated a distinctly Christian response to the topic/practice3. You suggest possible or necessary changes to your attitudes and behaviour as a result of your deliberately

Christian reflection on these sometimes “mundane” issues4. You provide an honest self-evaluation of the use of your time during the week5. You have engaged at least one pre-reading per entry

It is expected that you will submit your journal entries in a neat (typed) and coherent form.

Put your response on the Moodle Forum (150 words+)

Preparation for Next Week … Journal work (as per the unit guide assessment requirement) both addressing the set

question, and keeping tabs on your time during that week. If it suits, post your journal reflection to the Moodle forum.

Pre-reading, as per Unit Guide pp6-7 … come ready to share on each of the following:

-a question—something you don’t get, or want to clarify

-a challenge—something you disagree with, or want to nuance

-an implication—“so what” for your theology of everyday life

-an application—something useful right now in your context

If it’s your turn, come prepared to share your theology for one aspect of everyday life

If it’s your turn, come prepared to share a spiritual practice/discipline that we can try out during the following week as a way of staying alert to God’s presence throughout every minute of every daily activity.

Significance for Christian theology, life and thought...

What in this session is most significant to you personally, in forming your own theology, life and thought?

For me in this session, I find most significant the importance of re-conceiving “the church”. Over the years I’ve spent a lot of energy trying to apply the gospel to Australian culture. This matters. But

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increasingly I’ve become convinced by Lesslie Newbigin’s assertion that the Church is both the best and the worst apologetic for Christianity. As such, I’ve redoubled my efforts to partner with the Spirit in seeing the Church presented as the beautiful and spotless bride of Christ she was always intended to be. This glorifies God, which is the greatest end of any action. However, it is also a crucial aspect of the Church being a plausible witness that faithfully re-presents Jesus to the world. This desire lies behind my work in forming Traverse, the Malyon Centre for Bridging Church and Culture.

The following reflection is longer than usual, and taken from my wonderingfair.com post on “Why Church Control Must Be Crucified.” Through it, I hope you hear my heart for the reconceptualisation and—more importantly—continual reformation of the Church as we seek “truthful action”.

The Church is about controlling people. The overbearing Pastor dominates the congregation, playing lead role and telling the others what to do. Some people avoid the Church like the plague, hoping they’ll be safer outside. Yet even there the Church interferes. One blogger commented on the decline of the Church in Australia. His solution was that the Church “stop sticking their noses into everyone else’s business: politics, child raising, court systems, sexual preference etc. etc.” With all our lobbying for political control, we’re known more for what we stand against than what we stand for. Our grab for authority and casting of judgment has obscured God’s grace and the call to life. … At least that’s how it’s perceived.[1]

Okay, is this what it should be? The Church isn’t an organisation; it’s an organism. It’s a bunch of people who when put together should look like Jesus. So how did Jesus wear his authority? Was he about control?

Well, first things first, there’s a big difference between legitimate, and illegitimate authority. I can’t walk into your workplace and start telling people what to do. Why? Well, I’m not the boss. But let’s say I was ….. So let’s try a thought experiment. If Jesus really is the Son of God, as he claimed to be, that changes everything. If it’s true, doesn’t he have legitimate authority? And can’t he extend this authority to whoever he wishes? Then the real question is, How did Jesus choose to use this authority? The bottom line is this: Jesus was no authoritarian dictator; he wielded his ultimate authority with absolute humility.

Have you ever seen that TV show “Undercover Boss”? The idea’s simple: the boss of a massive company dons the worker’s uniform and enters into their company as one of the team … scrubbing dishes, delivering mail, answering phones. The boss gets to know their staff on the ground, as an equal; and at the end of the week, everyone’s shocked as his or her true identity is revealed. Same with Jesus, the ultimate undercover boss. Take two incidents.

First, Easter. Everyone has abandoned Jesus. Peter backstabbed him three times. They feel like dirt, guilty as hell, as now that Jesus has been crucified, they’ve run in fear back to their old lives. Peter and the crew are out in the boat. But while they’re out fishing and serving themselves, who should be on the beach cooking them an awesome meal of fish over the fire, but the leader himself, Jesus. He beat death. He is the boss. Peter’s probably thinking, “I’m in deep trouble.” Now, there is stuff to talk through, and a relationship to mend. But there’s no lecture and no punishment. Just forgiveness and love. “For God didn’t send His Son into the world to condemn the world, but to save the world through Him” (John 3:17).

Second incident, John 8.[2] Know the story? A woman is caught in the act of having sex with someone else’s husband. Under the religious laws, she should be killed, stoned to death. They throw her in the dirt in front of Jesus. “Your call, Jesus.” But he turns the tables: “Whoever is without sin, you cast the first stone.” One by one they drop the rocks, and leave. But notice what Jesus says. “Woman, where are your accusers? Now, go and sin no more.” … “Sin no more.” He’s not there to judge. But nor is he saying to this lady and her male friend (who has conveniently escaped, “Guys, do what you want: keep wrecking families and doing damage.”

The Church is meant to look like Jesus. Our role is not to judge, or grasp for control. But nor is it to ignore when stuff’s not right. If we truly love someone, we won’t watch silently on while they hurt themselves, or others. As a parent, if your four-year-old went to stick a fork into a live power socket, would you say something? To not is negligent. Worse, it’s unloving.

Jesus did call out sin, but it was out of love. And Jesus gave the Church, as his body, that same authority. It’s

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